Thera 1.105: Malitavambha
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(105):Malitavambha Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter I. Single Verses =105. Malitavambha= Reborn in this Buddha-age in the town of Kurukaccha as a brahmin's son, he achieved Sotapana(first samadhi of Nirvana) by the preachings of Pacchabhu, the great Thera,1 and entered the Monk’s order. Working at exercises for insight, he abode in any place where, of the four necessaries of life,2 only suitable food was hard to get; but where such food was easily got and 97 the rest difficult to find, he went away. So continuing, because he had the antecedents, and was of the nature of the Great Men,3he expanded insight, and in due course became an arahant(enlightened). Upon that, reflecting on his attainment, he broke forth in this verse: ---- 105 Ukkaṇaṭhitopi na vase ramamānopi pakkame,|| Natvevānatthasaɱmitaɱ vase vāsaɱ vicakkhaṇo' ti.|| || ---- 105 Where I am not provided, let me never live,4 Let me go from there, if life too pleasant prove. Never will the man with eyes to see with Where aught may hinder in the quest supreme. ---- 1 A name not met with elsewhere. The episode may be of later date. The name itself - lit., Epigonus - is possibly significant. 2 The four necessaries (paccayā) for a bhikkhu(monk) were food, dress, lodging, and medicine. Not too little ease nor too much comfort for the holy life is the maxim. The subject, as Dr. Neumann reminds us, is expanded in Majjh., 18th Sutta. 3 Mahāpurisajātikatāya. This is the only instance where this expression occurs. I do not see the special bearing of it in Malitavambha's case. A 'Great Man' was either a Buddha or a great emperor. 4 The tense throughout is the optative. 'Quest,' or 'welfare' (attha). ---- =1.11-5105 Commentary on the stanza of Malitavambhatthera= The stanza starting with ukkanṭhito constitutes that of the veneraable Thera Malitavambha. What is the origin? It is said that one was reborn as a bird in a certain natural lake (jātassara), not far from Himavanta at the time of the Blessed One Padumuttara. In order to give protection (anugganhanto) to that bird, the Blessed One went there and walked to and fro on the shore of the natural lake. The bird on having sighted the Blessed One, became pious-minded, plucked lotus flowers (kumuda) in the lake, and made reverential offering of them to the Blessed One. On account of that act of merit, that bird wandered about his rounds of repeated rebirths among divine and human beings, and was reborn as the son of a certain brahmin, in the city of Kurukaccha when this Buddha arose. His mane was Malitavambha. On having attained the age of intelligence, he approached the great Thera Pacchābhū, listened to the truth (dhamma) in his presence, aptly gained pious faith, became a monk, and lived, doing the deed of developing spiritual insight (vipassanā). This, however, was his nature (sabhāva):– Wherever what was suitable with reference to meals (bhojanasappāyo) was difficult to gain by him but others were easy to gain, he did not take his departure from there; wherever, however, what was suitable with reference to meals was easy of gaining for him, but others were difficult to gain the same, there, he did not dwell; he would but take his departure even. Living in this manner, because of his being endowed with cause, as well as because of his birth as a great man (mahāpurisajātika) he developed spiritual insight but before long and attained Arahantship. Hence, has it been said in the Apadāna:– “There was, not far from Himavanta, a large natural lake, well-covered (sañchañño) with lotus flowers of paduma and uppala variety and spread all over (samotthaṭo) with white lilies (punḍarika). I was then a bird there known by the name of Kukuttha. I was possessed of noral precepts (sīla), endowed with intelligence (buddhi), and clever over merit and demerit. The world-wise (lokavidū) Padumuttara, the worthy recipient of sacrificial offering, the great sage, well wandered about not far from the natural lake. I plucked lotus flowers blossoming in the water, and made my offering to the Great Sage, who accepted the same since He understood my motive. After having given that offering being urged by bright basis (sukkamūla), I did not have to spring up in any evil existence (duggatiṃ) for a hundred thousand aeons (kappa). Sixteen hundred aeons (kappa) ago from now, there were these eight monarchs of men, very strong world-kings, named Varuna. My depravity had been burnt. … Buddha’s instruction had been carried out.” Having, however, attained Arahantship, he reflected upon his own proper attainment (paṭipatti) spoke a stanza, in order to make his joyous utterance. 105. I do not dwell though having been regretful; neither do I depart though I am being bemused. A sensible man should not stay in a living abode (vāsa) which is not at all endowed with (saṃhita) profit (attha). There, ukkanṭhito pi na vase means: whenever I was living in whatever dwelling place (āvāsa), there arose dissatisfaction (anabhirati) owing to my regret (ukkanṭha) in items of highter righteousness (adhikusalesu dhammesu) because of not faining what was suitable with reference to meals (bhojanasappāya); I did but stay on there in spite of my having been regretful (ukkanṭhita). I did neither depart nor take my departure on account of gaining what was suitable with reference to other things (itarasappāya). Na vase means: Here, with the letter na also the word namely pakkame, should be united (sambanddhitabbaṃ). Ramamāno pi pakkame means: whenever I was living, however, in whatever dwelling place (āvāsa) there was no regret (ukkanṭha) owing to no deficiency (vekallabhāva) of ecclesiastical essentials (paccaya), at any rate (aññadatthu) I specially bemused myself (abhiramāni). Although I might be bemusing myself in this manner, I would not have lived on but took my departure from there, owing to not gaining what was suitable with reference to remaining things. Regulating my life (paṭipajjanto) but in this manner I aptly laid hold of (paccupādiṃ) my own welfare (sakatthaṃ) but before long. This also, here, is reflection (paccavekkhanā) upon his own proper attainment (attapaṭipatti), which is the interpretation (yojanā). In giving advice to others, however, it shold be interpretted by way of process (vidhāna) as: “one should live, one should not take one’s departure.” Na tvevānatthasaṃhitaṃ, vase vāsaṃ vicakkhano means: In whichever dwelling place ecclesiastical essentials are easy to gain but the duty of a monk does not reach full perfection; also in whichever dwelling place ecclesiastical essentials are difficult of gaining, the duty of a monk, also does not reach full-performance (pāripūrī) a dwelling place like this (evarūpo āvāso), here, is known as not conducive towards beneficial welfare, which is, namely, not connected with increasing development (avaḍḍhisahito); thus, having made; a discerning (vicakkhano), congenitally wise person, who is desirous of his own welfare to be all-round fulfilled should not live in a dwelling place of this type. Wherever, however, a residence completely equipped with five characteristics is in possession, what are suitable (sappāya) with reference to seven substantials also are obtained; he should live but there; thus, is the meaning. The Commentary on the stanza of the Thera Malitavavambha is complete. ----